9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.

9932. 'Holiness to Jehovah' means the Lord's Divine Human, and all celestial and spiritual good from there. This is clear from the meaning of 'holiness' as what is Divine and emanates from the Lord, thus as the Lord Himself in respect of the Divine Human, from which comes everything Divine in heaven. This explains why celestial good, which is the good of love to the Lord derived from the Lord, and spiritual good, which is the good of love towards the neighbour derived from the Lord, are holy; for the Lord alone is holy, and what emanates from Him, this alone, is holy in heaven and on earth, 9229, 9680, 9820. Also that which is holy, emanating from the Lord, is called the Holy Spirit, 9818; angels, prophets, and apostles are called holy by virtue of their reception of Divine Truth from the Lord, 9820; and 'the sanctuary' or holy place means heaven by virtue of what is Divine there, 8330, 9479. 'Holiness to Jehovah' is a designation that is used because in the Word Jehovah is the Lord, see the places referred to in 9373. The reason why 'Holiness to Jehovah' was engraved on a plate of gold and placed on the turban over Aaron's forehead was that so placed it could then be seen by all the people. As a consequence of this they had in mind what is holy when they engaged in worship, and this idea of something holy corresponded to that which is holy and is present in the whole of heaven, namely the Lord's Divine Human. For as has been stated, this is what composes heaven. What can be seen generally by all the people and for this reason reigns in everyone's mind enters into every aspect of thought and affection, consequently into every aspect of worship, and influences it, 6159, 6571, 7648, 8067, 8865. Therefore since what was supremely holy was kept continually before their eyes, and consequently reigned in everyone's mind, it rendered everything of worship holy.